I would like to use Vipassana meditation to explore the structure of certain emotions, such as fear and anxiety especially after that which I experience when I stutter.

I just wanted to ask if anyone can give any advice on how to do this? In the Goenkaji technique (and Vipassana in general?), Goenkaji says that when practicing Vipassana just notice what sensations arise in the moment. I believe one doesn't make a conscious effort to create any emotions and instead just notice what rises and passes naturally?

However, how does one really explore the structure of negative emotions?

You see with stuttering, it's so unconscious, it can happen very quickly when I'm in everyday situations.

Can I practice creating the negative emotions consciously (which we can all do when we re-create experiences inside of us) when meditating to understand their structure, or does this defeat the purpose of Vipassana?

motivateman wrote:I just wanted to ask if anyone can give any advice on how to do this? In the Goenkaji technique (and Vipassana in general?), Goenkaji says that when practicing Vipassana just notice what sensations arise in the moment. I believe one doesn't make a conscious effort to create any emotions and instead just notice what rises and passes naturally?

I recommend that you actually attend a ten-day course if you are interested in exploring Vipassana Mediation as taught by SN Goenka. www.dhamma.org It will give you some depth of practice as well as a supportive learning environment.

motivateman wrote:However, how does one really explore the structure of negative emotions?

Emotions are composed of cittas, dhammas, vedanas and rupas. In vipassana meditation we observe the phenomenology of experience so that when emotion arises in the mind, we are focused on observing the rise and fall of phenomena. Within the Goenka 'tradition', the primary meditative focus is vedana (sensation). By observing vedana we are indirectly observing the mind.

motivateman wrote:You see with stuttering, it's so unconscious, it can happen very quickly when I'm in everyday situations.

Yes, I understand. But so are so many unwholesome patterns of reaction/behaviour. Vipassana will also help you to become conscious of what was previously hidden from view. It will help you to also develop equanimity which, with awareness, will assist you to free yourself from your misery.

motivateman wrote:Can I practice creating the negative emotions consciously (which we can all do when we re-create experiences inside of us) when meditating to understand their structure, or does this defeat the purpose of Vipassana?

You might actually be doing more harm than good by strengthening the bond between unwholesome behaviour or emotion with particular sensory inputs. The whole point of Vipassana is to observe whatever manifests. See things as they really are. Choiceless observation. Its better that you get some supervised instruction and learn vipassana properly whether it is within the Goenka tradition or another tradition (such as Mahasi method). This will be of benefit to you.kind regards

Ben

Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently.

You are trying to overcome a defilement- this is by definition samatha practice and not vipassana. It helps to be clear about what you are hoping to achieve- otherwise you are looking at many months down the wrong path. Vipassana helps to dispel ignorance or avijja by seeing the three characteristics of phenomena ie impermanence, unsatisfactoriness and non-self.

I would suggest being mindful of thoughts and emotions (ala 'mindfulness of the mind'). This will initially make you more sensitive to the defilements which arise around the act of speaking. Once you are able to identify them I would suggest using methods like the ones mentioned in the Vitakkasantana sutta to remove/wipe out those defilements.

"And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.

"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.- Sedaka Sutta [SN 47.19]